I have been practicing metta meditation and have found it of great benefit. I always want to stick as close to the sutta's as possible, so my question is: what are the sutta's on metta meditation?I found the metta and Karanya metta sutta's through google but they seem to be general discourses on metta. Any references to sutta's about metta would be highly appreciated!

In any event, you should train yourselves: 'Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person's welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the all-encompassing world with an awareness imbued with good will — abundant, expansive, immeasurable, free from hostility, free from ill will.' That's how you should train yourselves.

I found the metta and Karanya metta sutta's through google but they seem to be general discourses on metta.

You wont find in the suttas any detailed or specific meditation instructions for formal metta meditation practice the way that you would find for say anapanasati. They tend to be very general outlines and descriptions of practice rather than systematic explanations, though the Karanya metta is probably the most detailed.

The standard loving kindness meditation instructions that we know of today and that our most often taught these days ie. the spreading of metta first to oneself, then a benefactor, a neutral person etc. come from the commentaries most specifically the Visuddhimagga.

In my own practice I do not do much formal metta meditation practice but rather keep metta as a theme for contemplation and an attitude to be kept constantly in mind during my daily life and interactions with others.

To study is to know the texts,To practice is to know your defilements,To attain the goal is to know and let go.

One would find also some good recources to the suttas there and as well a good explaining, as there are many confusing translations and ideas of metta.

Just that! *smile*...We Buddhists must find the courage to leave our temples and enter the temples of human experience, temples that are filled with suffering. If we listen to Buddha, Christ, or Gandhi, we can do nothing else. The refugee camps, the prisons, the ghettos, and the battlefields will become our temples. We have so much work to do. ... Peace is Possible! Step by Step. - Samtach Preah Maha Ghosananda "Step by Step" http://www.ghosananda.org/bio_book.html

BUT! it is important to become a real Buddhist first. Like Punna did: Punna Sutta Nate sante baram sokham _()_

I am on the path, however not yet advanced. Any opinions or insights I share are meant entirely for discussion purposes and in cases where people might find them beneficial in whatever way. Since I am not advanced on the Path, I cannot guarantee that what I say will always necessarily be 100% true or in line with the Dhamma. However, having had an extremely interesting life with a wide variety of different (many of them deep) experiences, I hope that anything I share will be of use, provide food for thought, and inspire interesting and beneficial discussions.

I will read the resources you posted, and already read part of the loving kindnes book and it is excellent! I was hoping there would be a lot more sutta's on loving kindness since I heared ven. Vimalaramsi say the Buddha recommended it more that anything else.

Maarten wrote:Vimalaramsi say the Buddha recommended it more that anything else.

Does he also quote any recources about his idea? Metta is a good protection for one self and others (if not just hypocratical) but at least not a factor of enlightenment.

Just that! *smile*...We Buddhists must find the courage to leave our temples and enter the temples of human experience, temples that are filled with suffering. If we listen to Buddha, Christ, or Gandhi, we can do nothing else. The refugee camps, the prisons, the ghettos, and the battlefields will become our temples. We have so much work to do. ... Peace is Possible! Step by Step. - Samtach Preah Maha Ghosananda "Step by Step" http://www.ghosananda.org/bio_book.html

BUT! it is important to become a real Buddhist first. Like Punna did: Punna Sutta Nate sante baram sokham _()_

did you ever observed that those strong attached to metta (love...) have a tendency to be more corpulent? I am not sure, but I guess there is a secred link. Who gives much needs much, maybe. Some years ago I had my self 150 kg. But I guess we are running offtopic.

Bhikkhu Vimalaramsi, does great work and brings a lot of people on a good path and metta is of cause importand on the path, preconditioned one is on the path. Metta how ever is also a great trapping tool (just think on all that love affairs in religions) but it might have its danger that come with all drugs.

I remember that Mirco, a member here, has a lot of experianses once with metta meditation and also in regard of Bhikkhu Vimalaramsi approach to metta and the path. Maybe he will share some infos for you here, if not, you might send him a message. I am sure that your questions are very wellcome and also well answered.

Just that! *smile*...We Buddhists must find the courage to leave our temples and enter the temples of human experience, temples that are filled with suffering. If we listen to Buddha, Christ, or Gandhi, we can do nothing else. The refugee camps, the prisons, the ghettos, and the battlefields will become our temples. We have so much work to do. ... Peace is Possible! Step by Step. - Samtach Preah Maha Ghosananda "Step by Step" http://www.ghosananda.org/bio_book.html

BUT! it is important to become a real Buddhist first. Like Punna did: Punna Sutta Nate sante baram sokham _()_

Thank you for pointing out these dangers, I have heard about them before. I will certainly keep them in mind to make sure they don't become obstacles in my practice. For now I will continue my metta practice as I feel it is the most beneficial for me at this time because my greatest defilements are all related to aversion / I'll will.

This is probably where the practice of directing metta to specific people came from

Pervading The Divine Abiding – MN7 (excerpt) wrote:Mettā-sahagatena cetasā ekaṃ disaṃ pharitvā viharati Tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya Sabbavantaṃ lokaṃ mettā-sahagatena cetasā Vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā vihāratīI will abide pervading one direction with a mind endowed with friendliness; in the same way the second, in the same way the third, in the same way the fourth; thus above, below, around and everywhere, extended to all; renouncing the entire world with a mind endowed with friendliness; dwelling suffused with this abundant, lofty, & limitless state that is without aggression, or ill-will.

mixed with this

"Sigalovada Sutta: The Discourse to Sigala" (DN 31), translated from the Pali by Narada Thera. Access to Insight, 24 March 2012, http://www.accesstoinsight.org/tipitaka ... .nara.html . Retrieved on 9 September 2012. wrote:"And how, young householder, does a noble disciple cover the six quarters?

"The following should be looked upon as the six quarters. The parents should be looked upon as the East, teachers as the South, wife and children as the West, friends and associates as the North, servants and employees as the Nadir, ascetics and brahmans as the Zenith.

this does support the idea that metta isn't a formal practice done like anapana, but the formal practice is also useful!

He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them. But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion … ...He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.John Stuart Mill